大寶積經卷第三十八
 
    大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之四如來不思議性品
第四之二
爾時佛告舍利子。云何菩薩摩訶薩。於如來
不思議力。信受諦奉清淨無疑。倍復踊躍深
生歡喜發希奇想。舍利子。諸佛如來俱足成
就如是十力。由成就故。如來應正等覺。於大
眾中正師子吼。自稱我處大仙尊位轉大梵
輪。一切世間所有沙門婆羅門。若天若魔若
梵等不能如法而轉。舍利子。何等名為如來
十力。所謂處非處智力。業報智力。種種界智
力。種種解智力。種種根智力。一切遍行行智
力。靜慮解脫三摩地三摩缽底雜染清淨智
力。隨念前世宿住作證智力。死生作證智力。
漏盡作證智力。舍利子。如來成就如是十力
故。乃至於大眾中能轉梵輪。一切世間所不
能轉。
復次舍利子。云何如來是處非處智力。舍利
子。如來無上智力處非處者。所謂於是處如
實知是處。於非處如實知非處。舍利子。何
等為是處。何等為非處。舍利子言。非處者無
所攝受。謂身惡行語惡行意惡行。能感可喜
可樂可愛可意報者。無有是處。言是處者有
所攝受。謂身惡行語惡行意惡行。能感不可
喜不可樂不可愛不可意報者。斯有是處。又
舍利子。言非處者無所攝受。謂身妙行語妙
行意妙行。能感不可喜不可樂不可愛不可
意報者。無有是處。言是處者有所攝受。謂身
妙行語妙行意妙行。能感可喜可樂可愛可
意報者。斯有是處。復次舍利子。言非處者無
所攝受。謂由慳故能感大富。由犯戒故得生
人天。由瞋恚故感得端正。由懈怠故能得對
觀。謂心亂者入正決定。由惡慧故永斷一切
相續習氣。如是說者無有是處。言是處者有
所攝受。謂由慳故能感貧窮。由毀犯戒便感
地獄畜生鬼趣由瞋恚故感醜陋報。由懈怠
故不得對觀。由心亂故不入正定。由惡慧故
不斷一切相續習氣。如是說者。斯有是處又
舍利子。言非處者無所攝受。謂由布施能感
貧窮。由持戒故墮於地獄畜生鬼趣。由含忍
故感得醜陋。由正勤故不得對觀。由心一緣
不入正定。由聖慧故不斷一切相續習氣。如
是說者無有是處。言是處者有所攝受。謂由
布施能感大富。由持戒故得生人天。由懷忍
故感得端正。由正勤故能得對觀。由心一緣
入正決定。由聖慧故永斷一切相續習氣。如
是說者斯有是處。
復次舍利子。言非處者無所攝受。謂因殺生
而感長壽。不與取者能得大富。行邪欲者感
貞良妻。如是說者無有是處。言是處者有所
攝受。謂殺生者能感短壽。不與取者能感貧
窮。行邪欲者妻不貞良。如是說者斯有是處。
又非處者無所攝受。謂離殺者能感短壽。離
不與取能感貧窮。離於邪欲妻不貞良。如是
說者無有是處。言是處者有所攝受。謂離殺
者能感長壽。離不與取能感大富。離邪欲者
感貞良妻。如是說者斯有是處。
復次舍利子。如是一切善不善業道是處非
處。今當略說顯示其要。謂妄語者不感誹謗。
無有是處。若能感者斯有是處。離妄語者能
感誹謗。無有是處。不感誹謗斯有是處。離間
語者若能感得不壞眷屬。無有是處。不能感
者斯有是處。遠離間語感壞眷屬。無有是處。
感不壞眷屬斯有是處。麤惡語者若得常聞
可意之聲。無有是處。聞不可意聲斯有是處。
離麤惡語聞不可意聲。無有是處。若不聞者
斯有是處。若懷綺語感說言教令他信受。無
有是處。若不信受斯有是處。若離綺語所說
言教令他不受。無有是處。若信受者斯有是
處。又舍利子。若貪著者感財不散。無有是處。
若感散失斯有是處。若離貪著感財散失。無
有是處。若不能感斯有是處。若心瞋恚不趣
地獄。無有是處。若有趣者斯有是處。若離瞋
恚不生善趣。無有是處。若往生者斯有是處。
若興邪見受邪見因能得道者。無有是處。不
能得道斯有是處。謂正見者受正見因不得
聖道。無有是處。能得聖道斯有是處。
復次舍利子。造無間者心得安住。無有是處。
若不安住斯有是處。又舍利子。若戒淨者心
不安住。無有是處。若得安住斯有是處。又舍
利子。若住有所得見能得順忍。無有是處。若
不得者斯有是處。若信解空不得順忍。無有
是處。若有得者斯有是處。又舍利子。若住惡
作得心安息。無有是處。若不能得斯有是處。
若繫心者不得心安。無有是處。若能得者斯
有是處。又舍利子。若有女人為轉輪王。為釋
天主。為梵自在。無有是處。若丈夫作斯有是
處。若有女人出世作佛。無有是處轉女身已
出世作佛。斯有是處。又舍利子。若第八人未
證於果而出受者。無有是處。證果已出斯有
是處。若至聖流受第八有。無有是處。即此諸
蘊而般涅槃。斯有是處。若一來人受第三有。
無有是處。即此諸蘊而般涅槃。斯有是處。若
不還人復還於此。無有是處。即於彼處而般
涅槃。斯有是處。若阿羅漢更續生有。無有是
處。若不更續斯有是處。又舍利子。若諸聖人
更求邪師受邪標幟。無有是處。不求邪師及
邪標幟。斯有是處。又舍利子。若得無生法忍
菩薩有退轉者。無有是處。定得菩提無有退
轉。斯有是處。
復次舍利子。言非處者無所攝受。若諸菩薩
安坐道場。不證菩提中而起者。無有是處。言
是處者有所攝受。若諸菩薩坐於道場。證佛
道已而便起者。斯有是處。又舍利子。言非處
者。若謂如來習氣相續。無有是處。言是處者。
一切如來習氣永斷。斯有是處。又舍利子。若
謂如來智有礙者。無有是處。佛智無礙斯有
是處。又舍利子。若有能觀如來頂者。無有是
處。無有能觀斯有是處。又舍利子。若有能知
如來心住。無有是處。若不能知斯有是處。又
舍利子。若言如來有不定心而可得者。無有
是處。諸佛世尊心琣b定。斯有是處。又舍利
子。若諸如來行不實語。無有是處。若諸如來
是真語者。是實語者。是諦語者。不異語者。斯
有是處。又舍利子。諸佛如來誤失可得。無有
是處。由無誤失故名為佛及薄伽梵。斯有是
處。舍利子。如是四無所畏十八不共佛法。亦
應如是廣分別說。
復次舍利子。言非處者無所攝受。乃至如來
於現在世。有障有礙智見轉者。無有是處。言
是處者有所攝受。佛薄伽梵於現在世。無障
無礙智見轉者。斯有是處。舍利子。是名如來
處非處智力。不可思議無量無邊。譬如虛空
無邊無際。如是如來處非處智力。無邊無際
亦復如是。若有欲求如來。應正等覺處非處
智力邊。際者不異有人求虛空際。舍利子。菩
薩摩訶薩聞諸如來不可思議。是處非處智
力如虛空已。信受諦奉清淨無疑。倍復踊躍
深生歡喜發希奇想。爾時世尊。欲重宣此義。
而說頌曰。
 十方虛空無邊量  處非處智亦無邊
 如實知處非處已  為眾廣宣微妙法
 解脫道器成就人  佛知其行方為說
 若非解脫道器者  知非處已便捨離
 假使虛空可移動  十方大地同時裂
 世出世間大聖尊  處非處智皆如實
舍利子。此謂如來第一處非處智力。由成就
故。如來應正等覺。於大眾中正師子吼。自稱
我處大仙尊位轉大梵輪。於諸世間所有沙
門婆羅門。若天魔梵等。一切不能如法而轉。
復次舍利子。云何如來。業報智力。舍利子。如
來應正等覺。以無上智力。如實能知去來今
業及於業受。若因若處若諸異報皆能了知。
舍利子。云何如來如實知耶。所謂如來應正
等覺。如實能知過去業受。得於善因遠離不
善。於未來世當與善根為因。若於過去業受。
得不善因遠離於善。在未來世當與不善根
為因。如是等相如來於此如實知之。若諸業
受於未來世當順劣分。若諸業受於未來世
當順勝分。如是等相如來於此如實知之。又
舍利子。若諸業受於現在世順下劣分。於未
來世當順勝分。若諸業受於現在世隨順勝
分。於未來世順下劣分。若諸業受於現在世
順下劣分。於未來世亦順劣分。若諸業受於
現在世隨順勝分。於未來世亦順勝分。如是
等相如來於此如實知之。又舍利子。若諸業
受於過去世狹劣方便。於未來世廣大方便。
若諸業受少有所作獲大勝進。若諸業受廣
有所作得少勝進。如是等相如實知之。又舍
利子。若諸業受當得聲聞性因。當得獨覺性
因。當得佛性因者。如是等相如來於此如實
知之。又舍利子。若諸業受現在世苦。能於未
來感樂異報。若諸業受現在世樂能於未來
感苦異報。若諸業受現在世苦。能於未來感
苦異報。若諸業受現在世樂。能於未來感樂
異報。如是等相如來於此如實知之。
復次舍利子。如來如實能知過去未來現在。
一切有情若業若因。若諸異報。若即若離。若
有隨順不異分者。如是等相如來知已。為諸
有情如實宣說。舍利子。如來應正遍知去來
今業。及業受因處所異報智。無量無邊不可
思議。譬如虛空無邊無際。如是如來業異報
智力。無邊無際亦復如是。若有欲求如來應
正等覺業異報智力邊際者。不異有人求虛
空際。舍利子。菩薩摩訶薩聞諸如來業異報
智力如虛空不可思議已。信受諦奉清淨無
疑。倍復踊躍深生歡喜發希奇想。爾時世尊
欲重宣此義。而說頌曰。
 如來善知因異報  明眼如實了諸業
 最勝三世無有礙  有情諸行如實知
 一切含靈於五趣  當得成諸苦樂因
 若能轉因所轉苦  明照善逝如實知
 黑白異報一切業  隨其所應因異報
 猶若掌中如意寶  善逝了觀如實知
 諸異報業因雖少  當來獲果無有量
 或無量因感少果  善逝遍能如實知
 若因當證聲聞果  及當證於獨覺果
 能感無上妙智力  善逝無餘如實知
 若業成熟因時苦  此業當獲於樂果
 若業成熟因時樂  當獲苦果如實知
 若業因果皆住苦  若業因果皆住樂
 若業自體因自體  善逝相應如實知
 苦果循環於三世  有情流轉五趣中
 最勝圓滿菩提智  皆能不異如實知
舍利子。是名第二如來業異報智力。由成就
故。如來應正等覺於大眾中正師子吼。自稱
我處大仙尊位轉大梵輪。於諸世間所有沙
門婆羅門。若天魔梵等。一切不能如法而轉。
復次舍利子。云何如來種種解智力。舍利子。
如來應正等覺以無上智力。能如實知彼有
情類。彼數取趣非一欲解種種欲解。如來於
此能並了知。舍利子。吾更為汝廣分別說彼
數取者。或住貪欲起瞋恚解。或住瞋恚起貪
欲解。乃至住於愚癡起貪瞋解。如是等相如
來如實皆能了知。又舍利子。若數取者住於
不善起不善解。或住善法而起善解。是亦如
來如實了知。若數取者住於下劣方便起廣
大解。或住廣大方便起下劣解。或由此解下
劣方便當住勝進。或由此解勝進方便當住
下劣。是亦如來如實了知。又舍利子。若由此
解當殖邪定種。若由此解當殖正定種。若由
此解當殖正定解脫種者。是亦如來如實了
知又舍利子。若由此解當趣欲界。或趣色界。
或無色界。若由此解遍趣三界。是亦如來如
實了知。又舍利子。若由此解順下劣分當獲
勝進。或得勝進當住下劣。是亦如來如實了
知。又舍利子。若由此解當於來世受種種生。
受種種類種種受用。是亦如來如實了知。又
舍利子。若由此解當退墮頂。或由此解殖解
脫種。是亦如來如實了知。既了知已如其所
應。廣為有情如法演說。如是舍利子。如來非
一解種種解智力。不可思議無邊無際與虛
空等。是諸菩薩摩訶薩。聞如來種種解智力
如虛空不可思議已。信受諦奉清淨無疑。倍
復踊躍深生歡喜發希奇想。爾時世尊。欲重
宣此義。而說頌曰。
 世間種種解  過現無有量
 彼種種解心  導師皆能了
 若有貪解者  復當住瞋恚
 或現住瞋恚  癡解如實知
 住癡起貪解  心注不思議
 間雜流轉起  導師悉能知
 諸下劣方便  而起廣大解
 或增上方便  導師悉能知
 隨入於邪性  復入所不趣
 解脫三界解  如來悉能知
 種種生及類  諸受用差別
 若退墮於頂  兩足尊能知
 知種種解已  導師如法說
 是第三佛力  最勝子能信
舍利子。是名如來第三種種解智力。由成就
故。如來應正遍知。於大眾中正師子吼。自稱
我處大仙尊位能轉梵輪。一切世間沙門婆
羅門。及天魔梵。不能如法而轉。
復次舍利子。云何如來種種界智力。舍利子。
如來應正等覺以無上智力。如實了知一切
世間種種諸界。由此界故。世間含生集起福
行。集非福行。集不動行。或由此界殖出離種。
如是等界如來於此如實了知。又舍利子。如
來如實了知眼界色界及眼識界。如是等界
云何知耶。謂如實知。由內空外空內外空故。
乃至如實了知意界法界及意識界。如是等
界云何知耶。謂如實知。由內空外空內外空
故。又如實知地界水界火界風界。如是等界
云何知耶。謂如實知。如空界故。如是欲界色
界及無色界如實了知。遍分別所起故。又如
實知有為界造作相故。無為界無造作相故。
雜染界煩惱所引相故。清淨界自體光淨相
故。又如實知諸行界不順理無明相故。涅槃
界順理明相故。如是諸界皆能明了。是故舍
利子。若界能安立世間。此界世間之所依住。
如是若界能發牽引。若界能興建立。若界能
起方便。若界能生意欲。若界能起熾然。若界
能為依止。舍利子。如是等界無量無邊。是亦
如來如實明了。既明了已如其所應。廣為有
情如法演說。舍利子。如來非一界種種界智
力。不可思議無有邊際與虛空等。若有欲求
如來種種界智力邊際者。不異有人求於空
際。如是舍利子。是諸菩薩摩訶薩。聞如來種
種界智力如虛空不可思議已。信受諦奉清
淨無疑。倍復踊躍深生歡喜發希奇想。爾時
世尊。欲重宣此義。而說頌曰。
 世間諸含生  依止種種界
 隨其所流轉  最勝悉能知
 福非福不動  及順於出離
 住如是界已  證寂靜涅槃
 若眼界色界  及以眼識界
 耳鼻舌身意  諸界悉能知
 又知於法界  及以意識界
 內外界悉空  佛能如實知
 地界及水界  火界與風界
 四界同空相  如是悉能知
 若欲界色界  及以無色界
 遍分別所起  佛能如實知
 如虛空無邊  界無邊亦爾
 佛皆能照了  不謂我能知
 諸界本無生  亦無有滅者
 是謂涅槃界  勝丈夫能知
 如空量無邊  諸佛智如是
 由智能了知  變異於諸界
 已知種種界  調伏諸含生
 是佛第四力  最勝子能信
舍利子。是名如來第四非一界種種界智力。
由成就此力故。如來應正等覺。於大眾中正
師子吼。自稱我處大仙尊位能轉梵輪。一切
世間沙門婆羅門。及天魔梵所不能轉。
復次舍利子。云何如來非一根種種根智力。
舍利子。如來應正等覺。以無上智力故如實
能知。若他有情若數取者。種種諸根差別之
相。如來皆能分別了知。舍利子。如是等相云
何知耶。所謂了知鈍根中根利根勝根劣根。
由隨遍分別根故。能知眾生起極重貪。起極
重瞋。起極重癡。如是諸根。是亦如來如實
了知。又舍利子。由隨遍分別根故。如來能知。
或起假立貪瞋癡。或起微薄貪瞋癡。或起顛
倒貪瞋癡。或起摧伏貪瞋癡。如是等相是亦
如來如實了知。又舍利子。若不善因所生諸
根。若由善因所生諸根。若不勤因所生諸根。
若出離因所生諸根。是亦如來如實了知。又
舍利子。如來如實了知。眼根耳根。鼻根舌
根。身根意根。女根男根命根。樂根苦根。憂根
喜根。捨根信根。正勤根。念根慧根。三摩地
根。未知當知根。知根知已根。如是諸根差別
之相。是亦如來如實了知。又舍利子。如來如
實知彼諸根。因於眼根當住耳根。而不住彼
鼻舌身根。或因耳根當住鼻根。或因鼻根當
住舌根。或因舌根當住身根或因身根。當住
眼根。如是等根如來於此如實知之。
復次舍利子。若諸有情住布施根修戒方便。
爾時如來。以勝劣根智為說布施。若住戒根
修施方便為說於戒。若住忍根修勤方便為
說忍法。住正勤根修忍方便為說正勤。住靜
慮根。修慧方便為說靜慮。若住慧根修定方
便為說正慧。如是一切菩提分法。諸根差別
如實了知。皆應廣說。又舍利子。若諸有情住
聲聞根而返修於獨覺方便。如來以諸根智
為說下乘。住獨覺根而修聲聞智方便者。以
諸根智為說中乘。住大乘根而修二乘智方
便者。以諸根智為說大乘。住下劣根修大乘
行。以諸根智為說二乘。若諸有情無堪任根
無堪任相。如來如實知無堪任非法器已而
便捨置。若諸有情有堪任根有堪任相。如來
如實知有堪任是法器者。即便慇懃鄭重說
法令其悟入。如是舍利子。如來了知一切有
情諸根純熟及不純熟。諸根出離及不出離。
舍利子。諸有情根如來如實一切了知。住如
是相。如是方便。如是信解。如是本因。如是所
緣。如是等流。如是究竟。舍利子。如來種種根
智。不可思議無邊無際與虛空等。若有欲求
如來諸根智力邊際者。不異有人求虛空際。
諸菩薩摩訶薩聞是根力如虛空已。信受諦
奉清淨無疑。倍復踊躍深生歡喜發希奇想。
爾時世尊。欲重宣此義。而說頌曰。
 到根彼岸含靈尊  善達有情意性行
 隨諸眾生根所堪  人中師子為說法
 下中上根所堪任  善逝勝智根中起
 觀彼解脫器心已  知行慧者為說法
 若人諸根能發起  至極相續微煩惱
 善達彼人所有根  知行隨順為說法
 若諸丈夫有善根  隨勤信欲廣開示
 又隨根行相差別  說諸勝義定慧等
 若人發起於信欲  慧者隨根說淨道
 知彼所行眾行已  為說勝法超諸苦
 有定住佛菩提根  迷倒誤轉聲聞智
 為說大乘成正覺  此佛難伏第五力
舍利子。是名如來第五種種根智力。由成就
此力故。如來於大眾中正師子吼。自稱我處
大仙尊位能轉梵輪。一切世間沙門婆羅門。
及天魔梵不能如法而轉。
復次舍利子。云何如來遍趣諸行智力。舍利
子。如來應正等覺以無上智力故。如實了知
遍行諸行。舍利子。如是等相云何了知。謂能
了知有情性等正定之性。不正定性及邪定
性。舍利子。云何名為正定之性。謂由因力先
世方便。開智利根之所生故。若諸如來為彼
說法。若不說法。如來如實知彼有情前世因
果堪任法器。隨應說法令速解脫。舍利子。云
何名為不定之性。由外緣力而成熟相。若得
如法教授教誡。可得解脫。不得如法教授教
誡。不得解脫。如來為說隨順緣因相應之法。
彼諸有情聞正法已。如理修行證解脫果。為
如是等得義利故。諸佛世尊出興于世。舍利
子。云何名為邪定之性。謂有情性煩惱所蔽
不修淨業。識性薄弱愚癡深厚。住邪見網非
正法器。若使如來為彼說法。若不說法。終不
堪任證於解脫。如來如實知彼有情非法器
已而便捨置。是故舍利子。諸菩薩摩訶薩。
愍此有情作利益故。被弘誓鎧入邪見軍教
化摧伏。又舍利子。如來如實了知三種貪行。
或淨美相起於貪行。或愛戀相起於貪行。或
先世因起於貪行。又能了知三種瞋行。或損
害相起於瞋行。委練觀察起於瞋行。先世隨
眠起於瞋行。又觀了知三種癡行。或有癡行
因無明生。或有癡行因妄有身見生。或有癡
行因疑而生。如是一切如來如實皆能了知。
復次舍利子。如來如實了知諸行。苦樂二行
俱能速通。諸根利故。苦樂二行俱是遲通。諸
根鈍故。又如實知遲行遲通。捨所緣故。遲行
速通道不息故。速行遲通勇決進故。速行速
通非彼性故。又如實知。或有諸行簡擇力滿
非修習力。或有諸行修習力滿非簡擇力。或
有諸行簡擇修習二力俱滿。或有諸行簡
擇修習力俱不滿。如是諸相如來如實皆能
了知。又如實知。或有諸行信欲具足非方便
具足。或有諸行方便具足信欲不具足。或有
諸行信欲方便俱不具足。或有諸行信欲方
便二俱具足。如是一切皆能了知。又如實知。
或有諸行身業清淨非由語心。或有諸行語
業清淨非由身心。或有諸行心業清淨非由
身語。或有諸行非身語心。或有諸行由身語
心而得清淨。舍利子。如是乃至一切有情所
有諸行。或因流轉。或因不流轉。或因流轉及
不流轉。如來以無礙智見故。於如是等一切
處轉。如是舍利子。如來遍教行智力。不可
思議無邊無際與虛空等。諸菩薩摩訶薩聞
是智力不可思議如虛空已。信受諦奉清淨
無疑。倍復踊躍深生歡喜發希奇想。爾時世
尊。欲重宣此義。而說頌曰。
 善逝如實了諸行  能知定因有情性
 又知不定成熟相  及諸根因相應法
 諸行三種貪相應  及與三種瞋癡合
 無邊廣惑相應行  緣因大師如實知
 諸有苦行而根利  及有此行而鈍根
 諸有樂行根利鈍  世大依怙如實知
 諸有鈍行及鈍修  或復行鈍而修利
 或復行速而修遲  或有俱速非彼性
 或有諸行簡擇生  不由修習道力起
 或修習生非簡擇  俱生別異共相應
 或有諸行信欲轉  清淨而非方便淨
 或有返此俱不俱  佛遍智者皆明了
 復有淨修於身業  非語非心業清淨
 或復語淨及身淨  而彼心體非清淨
 或有內心常清淨  身語二業非清淨
 或復語淨及心淨  而彼身業未嘗淨
 或身語心淨不淨  諸行流轉及寂滅
 遍智見者如實知  是為如來第六力
舍利子。是名如來第六遍趣行智力。由此力
故。如來自稱處仙尊位轉大梵輪。乃至無有
如法轉者。
復次舍利子。云何如來靜慮解脫三摩地三
摩缽底發起雜染清淨智力。舍利子。如來應
正等覺。以無上智力故。如實了知若自若他。
一切靜慮解脫三摩地。及三摩缽底。發起雜
染清淨之法。舍利子。如是等相云何知耶。謂
如實知。由因由緣一切有情能令雜染。又如
實知。由因緣故一切有情能令清淨。舍利子。
何因何緣能令雜染。舍利子。由不稱理作意
為因無明為緣。令諸有情發起雜染。如是無
明為因諸行為緣。諸行為因識為其緣。以識
為因名色為緣。名色為因六處為緣。六處為
因諸觸為緣。諸觸為因受為其緣。以受為因
愛為其緣。以愛為因取為其緣。以取為因有
為其緣。以有為因生為其緣。以生為因老死
為緣。煩惱為因諸業為緣。諸見為因愛為其
緣。隨眠為因諸纏為緣。舍利子。由如此等諸
因緣故。令諸有情發起雜染。如是等相是亦
如來如實了知。舍利子。何因何緣能令清淨。
舍利子。有二因二緣能令一切有情清淨。所
謂由他順音。及由內自如理作意。又奢摩他
緣於一境。及毘缽舍那善巧方便。復有二因
二緣能令清淨。謂不來智及不去智。復有二
因二緣能令清淨。謂無生觀及證正定。復有
二因二緣能令清淨。謂行具足及明無明解
脫作證。復有二因二緣能令清淨。謂修解脫
門及性解脫智。復有二因二緣能令清淨。謂
隨覺諦及隨得諦。舍利子。如是諸因諸緣能
令一切有情清淨。是亦如來如實了知。
復次舍利子。如來如實知諸有情雜染境界。
知諸有情清淨境界。或有雜染境界入於清
淨境界。或有清淨境界入於雜染境界。如是
皆由如實觀故。或有雜染境界入於雜染境
界。或有清淨境界入於清淨境界。如是皆由
增上慢執故。如來於中如實智轉。又舍利子。
如來以如實知。於諸靜慮超越間雜差別中
轉。所謂離欲惡不善法。有尋有伺離生喜樂。
具足安止最初靜慮。如來安住初靜慮已從
滅定出。如是乃至入滅定已從初靜慮出。又
舍利子。如來以如實知。於八解脫或順次
入。或復逆入。或順逆入。或間雜入。舍利子。
如是解脫何等為八。謂有色觀諸色。是初解
脫。內無色想外觀諸色。是第二解脫。於淨
解脫或於淨性起於淨解。是第三解脫。虛空
想處定。是第四解脫。識想處定。是第五解脫。
無所有處定。是第六解脫。非有想非無想處
定。是第七解脫。若想受滅。是第八解脫。又舍
利子。如來以如實智。或安住一三摩地中。而
復示現餘三摩地及三摩缽底。又復示現種
種觀解。而諸如來於諸等持未曾混亂。又
舍利子。諸佛如來不緣三摩地故。入於三摩
地。或依一三摩地故。成就一切餘三摩地。或
不起一三摩地。而能遍入諸三摩地。又諸如
來心常住定無展轉緣。又諸如來無不定心
而可得者。諸佛如來住定深妙。無有能觀如
來所得三摩地者。舍利子。聲聞所得三摩地。
為獨覺三摩地之所映奪。獨覺所得三摩地。
為諸菩薩三摩地之所映奪。菩薩所得三摩
地。為諸佛三摩地之所映奪。如來所得三摩
地無映奪者。何以故。以諸如來無映奪智常
現轉故。舍利子。如來如實了知。如是教授。如
是教誡。而能發起聲聞獨覺諸三摩地。又以
如是教授教誡。而能發起諸菩薩等妙三摩
地。諸佛如來如實知已。便作如是教授教誡。
舍利子。如來靜慮解脫三摩地三摩缽底雜
染清淨發起智力。不可思議無邊無際與虛
空等。若有欲求如來定力邊際者。不異有人
求空邊際。舍利子。諸菩薩摩訶薩。聞是諸定
智力不可思議如虛空已。信受諦奉清淨無
疑。倍復踊躍深生歡喜發希奇想。爾時世尊。
欲重宣此義而說頌曰。
 由此有情興雜染  由此有情得清淨
 大雄如是了知已  廣為宣揚微妙法
 由彼違理作意因  無明為緣生雜染
 復因無明諸行緣  乃至展轉生諸苦
 違理作意及無明  為彼有支生根本
 諸佛如實了知已  隨其所應宣妙法
 一切雜染之根本  所謂業行及無明
 復從此緣生諸識  如是展轉興諸苦
 由彼所說隨順音  及由內懷如理觀
 如斯二因二緣故  一切含靈證清淨
 由奢摩他如理因  及由毘缽舍那緣
 如是含靈證解脫  大師如實皆能了
 行者安住淨尸羅  觀察諸法皆空寂
 已善修習解脫門  遠離諸有迫迮苦
 此皆諸佛如實知  一切有情清淨行
 空無相願解脫門  善逝隨根而顯示
 獨覺最勝及聲聞  順逆履遊諸靜慮
 如來宣示彼所證  如有毒刺及怨讎
 諸佛所證定解脫  究竟無怨無毒刺
 當知第七如來力  不為異證所摧伏
舍利子。是名如來第七諸定智力。由得此力
故。如來自稱處仙尊位轉大梵輪。乃至無有
如法轉者。
復次舍利子。云何如來宿住隨念作證智力。
舍利子。如來應正等覺。以無上智力故。隨所
憶念如實了知。舍利子。如來如是如實了知。
若自若他一切有情無量宿住。或念一生十
生百生千生。乃至無量拘胝那庾多百千生。
悉皆隨念而能知之。又隨念知劫壞劫成。或
劫成壞。或無量劫壞。無量劫成。無量劫成壞。
或復隨念百拘胝劫。乃至無量百千拘胝那
庾多劫皆能了知。又能隨念我於先世曾彼
彼處。如是名。如是姓。如是種類。如是飲食。
如是色。如是相。如是形貌。如是壽量。如是久
住。如是苦樂。我於彼彼處終生彼彼處。復於
彼彼處終來生此處。如是若自若他并諸形
相。處所流類無量宿住。悉能隨念而並知之。
又舍利子。如來如實了知。一切有情隨其往
因。以此因故。如是有情來生於此。知此因已
隨應說法。又能了知一切有情。於過去世諸
心相續。此心無間緣如是境如是心生。由是
所緣不具足故如是心滅。如是一切如來如
實隨念了知。又舍利子。若一有情心生展轉。
從如是心無間次第如是相續。於如殑伽沙
劫種種言說不能令盡。如一有情心相如是。
一切有情其心亦爾。如來隨彼所有一切心
相。隨念悉能如實了知。又舍利子。如來依諸
有情諸心展轉盡於後際。拘胝劫數說不能
盡而如來智亦無有盡。
復次舍利子。如來宿住隨念作證智力。不可
思議。無有等者。無等等者。無量無數。不可宣
說。又不可說有邊盡際。舍利子。如來以佛神
力。加諸有情令念宿住。而告之曰。汝今應念
於過去世。已種如是諸善法根。或於佛所。或
聲聞所。或獨覺所。或於正法種諸善根。如是
善根悉當憶念。彼諸有情以如來力隨念皆
知。舍利子。如是如來以佛神力加彼有情。令
知宿住無量善根所緣境已。如其所應而為
說法。舍利子。若諸有情。於阿耨多羅三藐三
菩提。得不退轉。隨其欲解而求出離。或依聲
聞乘。或依獨覺乘。或發阿耨多羅三藐三菩
提心者。如是如來隨念智力如實了知。如是
舍利子。如來宿住隨念作證智力。不可思
議。無量無數。無有邊際。與虛空等。諸有欲求
如來宿住隨念邊際者。不異有人求空邊際。
舍利子。諸菩薩摩訶薩聞是宿住智力不可
思議如虛空已。信受諦奉無惑無疑。乃至踊
躍歡喜發希奇想。爾時世尊。欲重宣此義。而
說頌曰。
 不思那庾拘胝劫  照世明燈悉隨念
 亦念過往自他生  如觀掌內五菴果
 隨念名姓色分別  住壽命盡諸生趣
 含靈具足如是因  知時如應為說法
 諸過去世無邊際  眾生所有心心法
 是心無間是心生  最勝大智皆能了
 善逝了知一有情  過往無間心相續
 如殑伽沙拘胝劫  不能說盡其邊際
 乃至後際拘胝劫  演諸含靈往所行
 而不與等智無盡  是名諸佛智海量
 一切有情善信欲  已曾供養諸世尊
 佛威神力所加被  令緣過去修淨行
 大師隨念彼所受  過去曾修諸福行
 念彼所住三乘智  不退解脫所依處
 善逝稱往無邊智  諸有情界難思議
 無邊名稱第八力  最勝長子能信受
舍利子。是名如來第八宿住智力。由得是力
故。如來自稱處仙尊位轉大梵輪。乃至不能
如法而轉。
復次舍利子。云何如來天眼通作證智力。舍
利子。如來應正等覺。以無上智力。清淨天眼
超過於人。觀諸有情死此生彼。若劣若勝。好
色惡色。如其習業或往善趣。或往惡趣。如是
等相如來明見如實了知。又能如實知諸含
靈所造業行。如是有情成就身惡行。成就語
惡行。成就意惡行。誹謗賢聖起諸邪見。彼乘
如是邪見業受因故。身壞命終墮諸惡趣。或
生地獄。或生畜生。或生鬼趣。如來又知如是
有情。成就身妙行。成就語妙行。成就意妙行。
不謗賢聖修行正見。彼乘如是正見業受因
故。身壞命終往諸善趣。若生天上樂世界中。
又復如來以淨天眼觀於十方。不可宣說過
殑伽沙數。盡虛空際窮法界量。諸佛世界種
種相狀。或復現見諸佛剎土有洞然者。或見
剎土有正壞者。或見剎土有正成者。又復現
見一切含識死時生時。或復現見諸大菩薩
從睹史多天降神母胎。或復現見出母胎者。
或觀諸方各行七步。或復現見入處內宮。或
見出家現修苦行。或見諸佛悟大菩提。或復
現見轉大法輪。或復現見捨諸壽行入大涅
槃。或復現見諸聲聞眾一切畢竟入般涅槃。
或復現見一切獨覺示諸神通報淨施福而涅
槃者。又諸有情非可現見。而為如來天眼所
見。亦非彼外五通仙眼之所能見。亦非聲聞
獨覺菩薩等眼之所能見。彼一切如來天眼
悉能現見。如是非所現見微細眾生如車輪
量。如來以天眼觀之。多於三千大千世界所
有人天。如是一切無量無邊不可思議。如來
悉能如實明見。舍利子。如來以淨天眼觀察
一切無量佛土諸含靈性。何等眾生是如來
化。何等眾生見如來已方調伏者。如來爾時
隨應利見。即於前住令彼悟解。非餘眾生之
所能知。如是舍利子。如來天眼隨念作證智
力。不可思議無有邊際與虛空等。諸有欲求
如來天眼智力邊際者。不異有人求空邊際。
舍利子。諸菩薩摩訶薩聞如是力不可思議
如虛空已。信受諦奉乃至發希奇想。爾時世
尊。欲重宣此義。而說頌曰。
 善逝天眼淨無垢  淨業修治無量劫
 最勝由是觀十方  無垢難思諸佛土
 或壞或成或成壞  乃至起住火洞然
 或有佛住或無佛  自然尊眼悉能見
 有情性廣難思議  乃至有色及無色
 若墮惡趣善趣生  自然尊眼悉能見
 或多拘胝佛現在  或現如來入涅槃
 并及緣覺若聲聞  自然尊眼悉能見
 或為利生諸菩薩  或行近妙菩提行
 住諸如來無障處  自然導師皆能見
 善逝如是眼無垢  能見極細諸眾生
 第九眼力不思議  最勝聰慧了能信
舍利子。是名如來第九天眼智力。由此力故。
自稱我處大仙尊位轉大梵輪。乃至一切世
間不能如法而轉。
復次舍利子。云何如來流盡作證智力。舍利
子。如來應正等覺。以無上智力。如實了知。為
盡諸流無流。心解脫慧解脫自然通慧。作證
具足而住。如實了知。我生已盡梵行已立。所
作已辦。不受後有。舍利子。如來流盡智力清
淨無垢光潔圓照。永斷一切相續習氣。諸聲
聞乘雖復流盡。唯能斷除少分習氣。諸獨覺
乘雖復流盡。亦能斷除少分習氣。而遠離大
悲及諸才辯。唯有如來諸流永盡。具一切種
微妙佛法。斷除一切相續習氣。大悲所攝無
畏才辯之所觀察。一切世間諸有含識不能
映奪。一剎那心而常具足相應無異。何以故。
由如來無業無煩惱無忘失威儀諸習氣故。
舍利子。譬如清淨虛空。不與一切煙塵雲霧
而共住止。如是如來流盡智力。不與一切煩
惱習氣而共住也。舍利子。諸佛如來住如是
等流盡智已。復能為彼有流有取一切眾生
說流盡法。及說永斷一切取法。一切眾生諸
流諸取。皆從虛妄遍分別起。如來如實觀察
是已。欲令一切不復起故。如其所應以諸譬
喻而為說法。令如實知諸流虛妄。由知是已
不取諸法。由不取故則能畢竟入般涅槃。又
舍利子。如來如實了知一切有情諸流起滅
諸流趣行。如是知已為諸有情如應說法。如
是舍利子。如來流盡作證智力。不可思議無
有邊際與虛空等。若有欲求如來流盡智力
邊際者。不異有人求於空際。舍利子。諸菩薩
摩訶薩聞如來流盡作證智力不可思議如虛
空已。信受諦奉心慮清淨無惑無疑。倍復踊
躍深生歡喜發希奇想。爾時世尊。欲重宣此
義。而說頌曰。
 導師流盡智無垢  無量廣大淨無障
 由成如是第十力  故說寂靜妙菩提
 諸聲聞乘流盡智  有量習氣隨繫縛
 人中最勝大導師  無量結習同灰燼
 有證緣覺菩提者  遠離大悲才與辯
 唯薄伽梵諸流盡  大悲才辯無有量
 諸佛安住流盡智  了知眾生流取相
 皆從虛妄諸法生  彼未解斯真理趣
 如來起悲為敷演  無常不淨無我法
 彼觀諸法空無性  當證如來寂靜地
 無我無壽無數取  無人摩納作受者
 虛妄遍入諸法中  起大悲心說令脫
 善逝慈悲無厭倦  真智常流無忘失
 由是最勝琱隢K  為利眾生開妙法
 能伏他論第十力  無有邊際等虛空
 世尊常住十力故  無等法輪睌鄍@
舍利子。是名如來第十流盡智力。由成就此
力故。如來應正等覺。自稱我處大仙尊位。於
大眾中正師子吼轉大梵輪。一切世間沙門
婆羅門。諸天魔梵。不能如法而轉。如是舍利
子。諸菩薩摩訶薩。由聞如來功德不可思議
故。於如來十力信受諦奉。心慮清淨無惑無
疑。倍復踊躍深生歡喜發希奇想。
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477 T11n0310_p0221a01
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527 T11n0310_p0221b22
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532 T11n0310_p0221b27
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536 T11n0310_p0221c02
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540 T11n0310_p0221c06
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562 T11n0310_p0221c28
563 T11n0310_p0221c29
564 T11n0310_p0222a01
565 T11n0310_p0222a02
566 T11n0310_p0222a03
567 T11n0310_p0222a04
568 T11n0310_p0222a05
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          網頁版大藏經之資料來源:中華電子佛典協會

             以下是資料來源的相關訊息:

【經文資訊】大正新脩大藏經 第十一冊 No. 310《大寶積經》CBETA 電子佛典 V1.39 普及版

# Taisho Tripitaka Vol. 11, No. 310 大寶積經, CBETA Chinese Electronic Tripitaka V1.39, Normalized Version

=========================================================================

大寶積經卷第三十八

本經佛學辭彙一覽(共 334 條)

一切世間

一切如來

一切有情

一剎

一剎那

二力

二因

二如

二行

二乘

二業

二解脫

人天

入滅

八不

八解脫

十力

十方

三千大千世界

三世

三有

三佛

三界

三乘

三摩

三摩地

三藏

下乘

上方

上根

上慢

大千

大千世界

大乘

大師

大悲

大菩提

大雄

大寶積

尸羅

不可思議

不生

不共佛法

不退

不與取

五力

五通

五趣

六處

分別

分別起

天眼

天眼通

天魔

心心

心法

心相

心解脫

方便

世出世間

世界

世尊

世間

出世

出世間

出家

出離

加被

功德

四力

四界

外空

外緣

布施

弘誓

正見

正定

正法

正等覺

正勤

正覺

犯戒

玄奘

示現

共相

名色

因果

因緣

地獄

妄語

如來

如法

如是力

如是因

如是相

如理

如意寶

如實

如實知

如實智

有支

有色

有所得

有流

有為

有情

有邊

耳根

自在

舌根

色界

行者

行相

行證

佛土

佛性

佛法

佛智

作意

利生

利根

含生

含靈

妙法

忍法

沙門

見網

言教

身心

身見

身根

身業

邪見

邪見網

依止

供養

兩足尊

定力

定性

定智

定慧

往生

彼岸

念根

所作

所緣

法忍

法空

法界

法師

法輪

法器

空相

空無

舍利

舍利子

阿羅漢

非有想非無想處

信解

剎那

威神力

威儀

後有

持戒

染界

流轉

界如

相應

相應法

苦行

苦果

俱生

修行

修慧

唐三藏

差別

師子

師子吼

悟入

根力

涅槃

涅槃界

畜生

真理

真智

真語

神力

神通

般涅槃

退轉

鬼趣

奢摩他

婆羅門

寂滅

寂靜

常住

得道

教行

梵行

梵輪

欲界

殺生

清淨

清淨智

深妙

淨施

淨業

理修

理觀

現在世

眾生

眾生見

眼根

眼識

習氣

貪欲

貪著

通慧

勝義

喜樂

惡行

惡趣

智者

智海

無生

無生法

無生法忍

無色界

無我

無所有

無明

無為

無相

無常

無等

無量

無量劫

無間

無盡

無餘

無礙

無礙智

等妙

等持

等智

等覺

善巧

善因

善法

善根

善逝

善業

菩提

菩提分

菩薩

菩薩藏

虛妄

虛空

鈍根

意根

意識

慈悲

業因

業報

滅定

煩惱

當來

聖人

解空

解脫

解脫門

解脫道

道力

道場

道器

過去

遍行

壽命

實智

實語

漏盡

福行

種種界智力

綺語

說法

鼻根

增上

增上慢

慧根

摩訶

摩訶薩

樂果

瞋恚

緣力

緣生

緣因

緣覺

緣覺菩提

諸天

諸有

諸佛

諸見

諸受

諸法

諸相

諸蘊

賢聖

輪王

導師

懈怠

獨覺

隨眠

隨順

靜慮

應正遍知

應法

聲聞

聲聞乘

轉輪王

離生

離間語

壞劫

繫縛

羅漢

識界

證果

證智

覺性

攝受

魔梵

歡喜

顯示

觀解

麤惡語